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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Luke 18:31–34.
Here is, I. The notice Christ gave to his disciples of his sufferings and death approaching, and of the glorious issue of them, which he himself had a perfect sight and foreknowledge of, and thought it necessary to give them warning of, that it might be the less surprise and terror to them. Two things here are which we had not in the other evangelists: - 1. The sufferings of Christ are here spoken of as the fulfilling of the scriptures, with which consideration Christ reconciled himself to them, and would reconcile them: All things that are written by the prophets concerning the Son of man, especially the hardships he should undergo, shall be accomplished. Note, The Spirit of Christ, in the Old Testament prophets, testified beforehand his sufferings, and the glory that should follow, Pe1 1:11. This proves that the scriptures are the word of God, for they had their exact and full accomplishment; and that Jesus Christ was sent of God, for they had their accomplishment in him; this was he that should come, for whatever was foretold concerning the Messiah was verified in him; and he would submit to any thing for the fulfilling of scripture, that not one jot or tittle of that should fall to the ground. This makes the offence of the cross to cease, and puts an honour upon it. Thus it was written, and thus it behoved Christ to suffer, thus it became him. 2. The ignominy and disgrace done to Christ in his sufferings are here most insisted upon. The other evangelists had said that he should be mocked; but here it is added, He shall be spitefully treated, hubristhēsetai - he shall be loaded with contumely and contempt, shall have all possible reproach put upon him. This was that part of his sufferings by which in a spiritual manner he satisfied God's justice for the injury we had done him in his honour by sin. Here is one particular instance of disgrace done him, that he was spit upon, which had been particularly foretold, Isa 50:6. But here, as always, when Christ spoke of his sufferings and death, he foretold his resurrection as that which took off both the terror and reproach of his sufferings: The third day he shall rise again.
II.The confusion that the disciples were hereby put into.
This was so contrary to the notions they had had of the Messiah and his kingdom, such a balk to their expectations from their Master, and such a breaking of all their measures, that they understood none of these things, Luk 18:34. Their prejudices were so strong that they would not understand them literally, and they could not understand them otherwise, so that they did not understand them at all. It was a mystery, it was a riddle to them, it must be so; but they think it impossible to be reconciled with the glory and honour of the Messiah, and the design of setting up his kingdom. This saying was hidden from them, kekrummenon ap' autōn, it was apocrypha to them, they could not receive it: for their parts, they had read the Old Testament many a time, but they could never see any thing in it that would be accomplished in the disgrace and death of this Messiah. They were so intent upon those prophecies that spoke of his glory that they overlooked those that spoke of his sufferings, which the scribes and doctors of the law should have directed them to take notice of, and should have brought into their creeds and catechisms, as well as the other; but they did not suit their scheme, and therefore were laid aside. Note, Therefore it is that people run into mistakes, because they read their Bibles by the halves, and are as partial in the prophets as they are in the law. They are only for the smooth things, Isa 30:10. Thus now we are too apt, in reading the prophecies that are yet to be fulfilled, to have our expectations raised of the glorious state of the church in the latter days. But we overlook its wilderness sackcloth state, and are willing to fancy that is over, and nothing is reserved for us but the halcyon days; and then, when tribulation and persecution arise, we do not understand it, neither know we the things that are done, though we are told as plainly as can be that through many tribulations we must enter into the kingdom of God.
Historical interpretation
Three Centuries of Reception
8 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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(Hom. 65. in Matt.) He speaks with His disciples apart, concerning His Passion. For it was not fitting to publish this word to the multitudes, lest they should be troubled, but to His disciples He foretold it, that being habituated by expectation, they might be the more able to bear it.
(ubi sup.) Esaias prophesied of this when he said, I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting. (Isa. 50:5.) The Prophet also foretold the crucifixion, saying, He hath poured out his soul unto death, and was numbered with the transgressors; (Isa. 53:12.) as it is said here, And after they have scourged him, they shall put him to death. But David foretold Christ's resurrection, For thou shalt not leave my soul in hell, (Ps. 16:10.) and so it is here added, And on the third day he shall rise again.
To prepare the disciples' minds, the Savior of all tells them that he will suffer the passion on the cross and death in the flesh as soon as he has gone up to Jerusalem. He added that he would also rise wiping out the pain and obliterating the shame of the passion by the greatness of the miracle. It was glorious and worthy of God to be able to break the bonds of death and hurry back to life. According to the expression of wise Paul, the resurrection from the dead testifies that he is God and the Son of God.
This then we say, that he who gives up all worldly and carnal things will gain for himself far greater, inasmuch as the Apostles, after leaving a few things, obtained the manifold gifts of grace, and were accounted great every where. We then shall be like to them. If a man has left his home, he shall receive an abiding place above. If his father, he shall have a Father in heaven. If he has forsaken his kindred, Christ shall take him for a brother. If he has given up a wife, he shall find divine wisdom, from which he shall beget spiritual offspring. If a mother, he shall find the heavenly Jerusalem, who is our mother. From brethren and sisters also united together with him by the spiritual bond of his will, he shall receive in this life far more kindly affections.
And to convince them that He foreknew His Passion, and of His own accord came to it, that they might not say, "How has He fallen into the hands of the enemy, who promised us salvation?" He relates in order the successive events of the Passion; He shall be delivered unto the Gentiles, and shall be mocked, and scourged, and spitted on.
The disciples did not as yet know exactly what the Prophets had foretold, but after He rose again, He opened their understanding that they should understand the Scriptures. (Luke 24:25.)
He told them beforehand what would happen so that they might be aware that he foreknew his passion. Although it was in his power easily to escape, Christ still went ahead to willingly meet it. Saying, "Behold, we go up to Jerusalem," he urgently testified and commanded them to remember what had been foretold. He necessarily added that the holy prophets had foretold all these things. As in the person of Christ, Isaiah says, "I have given my back to scourging, and my cheeks to buffetings; and I have not turned away my face from the shame of spitting." In another place, the prophet says of him, "As a sheep he was led unto the slaughter, and was silent, as a lamb before its shearer." "All we like sheep have gone astray: every one has gone astray in his path, and the Lord has delivered him up because of our sins." In the twenty-second psalm, blessed David, painting as it were beforehand the sufferings upon the cross, set before us Jesus speaking as one already hanging on the tree. He says, "But I am a worm, and no man; scorned by men and despised by the people. All who see me mock at me, they make mouths at me, they wag their heads; 'He committed his cause to the Lord; let him deliver him, let him rescue him, for he delights in him!' " Some of the Jews did shake their wicked heads at him, deriding him and saying, "If you are the Son of God, come down now from the cross, and we will believe you." He said, "They divide my garments among them, and for my raiment they cast lots." In another place, Christ again says of those that crucified him, "They gave gall for my food, and for my thirst they made me drink vinegar."
(l. ii. Ep. 212.) I marvel at the folly of those who ask how Christ rose again before the three days. If indeed He rose later than he had foretold, it were a mark of weakness, but if sooner, a token of the highest power. For when we see a man who has promised his creditor that he will pay him his debt after three days, fulfilling his promise on that very day, we are so far from looking upon him as deceitful, that we admire his veracity. I must add, however, that He said not that He should rise again after three days, but on the third day. You have then the preparation, the Sabbath until sun set, and the fact that He rose after the Sabbath was over.
Our Redeemer, foreseeing that the souls of the disciples would be troubled by His passion, foretold to them long beforehand both the suffering of that same passion and the glory of His resurrection, so that when they saw Him dying, as had been predicted, they would not doubt that He would also rise again. But because the disciples, still carnal, were by no means able to grasp the words of the mystery, a miracle is performed. Before their eyes a blind man receives light, so that those who could not grasp the words of the heavenly mystery might be strengthened in faith by heavenly deeds.
(Hom. 2. in Ev.) The Saviour foreseeing that the hearts of His disciples would be troubled at His Passion, tells them long beforehand both the suffering of His Passion and the glory of His Resurrection.
And knowing that there would arise certain heretics, saying, that Christ taught things contrary to the Law and the Prophets, He shows already that the voices of the Prophets had proclaimed the accomplishment of His Passion, and the glory which should follow.
For because they desired His life above all things, they could not hear of His death, and as they knew him to be not only a spotless man, but also very God, they thought He could in no wise die. And whenever in the parables, which they frequently heard Him utter, He said any thing concerning His Passion, they believed it to be spoken allegorically, and referred to something else. Hence it follows, And this saying was hid from them, neither knew they the things which were spoken. But the Jews, who conspired against His life, knew that He spoke concerning His Passion, when he said, The Son of man must be lifted up; therefore said they, We have heard in our law that Christ abideth for ever, and how sayest thou the Son of man must be lifted up?
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Summary
Luke 18:33 presents one of Jesus' most explicit and comprehensive prophecies concerning His impending passion. In this pivotal declaration, Jesus reveals to His disciples the precise sequence of events: His brutal scourging, His subsequent execution, and His glorious resurrection on the third day. This statement underscores His divine foreknowledge and the predetermined, redemptive nature of His mission, serving as a foundational truth for understanding the path to salvation.
Context
Literary Context
This prophecy is the third and most detailed of Jesus' passion predictions recorded in Luke's Gospel, building upon earlier, less specific mentions in Luke 9:22 and Luke 9:44. It occurs immediately after Jesus' interaction with the rich young ruler and His teaching on the difficulty of the wealthy entering the kingdom of God, and before the healing of the blind man near Jericho. The narrative flow places this declaration as Jesus and His disciples are "going up to Jerusalem" (Luke 18:31), the very city where these events would unfold. Despite the stark clarity of Jesus' words, the disciples' profound lack of comprehension is highlighted in the subsequent verse, Luke 18:34, which states, "And they understood none of these things: and this saying was hid from them, neither knew they the things which were spoken." This intentional narrative placement emphasizes the chasm between Jesus' divine understanding of His mission and the disciples' earthly expectations of a conquering Messiah.
Historical & Cultural Context
The events foretold in Luke 18:33 were deeply rooted in the political and religious climate of first-century Judea under Roman occupation. "Scourging" (Latin: flagellatio) was a common, brutal Roman punishment, often a prelude to crucifixion, designed to inflict maximum pain and public humiliation. It was a severe form of torture, frequently leading to death. "Putting him to death" would refer to crucifixion, the most agonizing and shameful form of execution reserved by the Romans for slaves, rebels, and the lowest criminals. Jewish law permitted different forms of capital punishment (e.g., stoning), but crucifixion was a Roman imposition. The expectation among many Jews was for a Messiah who would be a political and military liberator, overthrowing Roman rule and establishing an earthly kingdom, as seen in the disciples' persistent questions about the kingdom throughout the Gospels and Acts. Jesus' prophecy of suffering and death directly contradicted these popular messianic hopes, making it difficult for His followers to grasp.
Key Themes
Luke 18:33 encapsulates several profound themes central to Luke's Gospel and the broader Christian narrative. Firstly, it powerfully asserts the Divine Sovereignty of God over human history and the Fulfillment of Prophecy. Jesus' precise foretelling demonstrates that His suffering, death, and resurrection were not accidental or tragic failures, but rather part of God's predetermined, redemptive plan, echoing ancient prophecies like those concerning the Suffering Servant in Isaiah 53. Secondly, the verse underscores the Necessity of Suffering and Atonement. The mention of "scourging" and "death" highlights the brutal and sacrificial nature of Jesus' mission, emphasizing that His suffering was essential for the atonement of sins and the redemption of humanity. Thirdly, the declaration "the third day he shall rise again" is the absolute cornerstone of Christian Hope and the Triumph of Resurrection. This phrase signifies victory over sin, death, and the grave, validating Jesus' claims as the Son of God and offering the promise of eternal life to all who believe. It transforms the apparent tragedy of His death into a glorious, redemptive triumph. Finally, the disciples' inability to understand this prophecy, despite its clarity, highlights the recurring theme of Disciples' Misunderstanding throughout the Gospels, serving as a powerful reminder that God's plans often transcend human expectations and logic.
Exposition and Analysis
Key Word Analysis
From mastix, meaning "a whip" or "scourge," this verb denotes a severe flogging. In the Roman context, this was a brutal punishment, often involving a whip with pieces of bone or metal, designed to tear the flesh and induce extreme pain, frequently leading to death. Jesus' use of this specific term indicates the precise and excruciating nature of the physical suffering He would endure before His crucifixion.
This compound verb, formed from apo (away from) and kteinō (to slay), means "to kill outright" or "to slay." It leaves no ambiguity about the fatal outcome of the events Jesus describes, confirming His impending execution. The term emphasizes the finality of His earthly life, leading to His burial.
Composed of ana (up) and histēmi (to stand), this verb literally means "to stand up again" or "to be raised." It refers to a physical, bodily resurrection from the dead, not merely a spiritual or metaphorical revival. Its inclusion immediately after the mention of death highlights the ultimate victory and reversal of death's power that would occur.
Verse Breakdown
"And they shall scourge him"
This phrase predicts the brutal physical torment Jesus would undergo. The "they" refers to the Roman authorities, specifically the soldiers, who would carry out the flogging. This act was a standard precursor to crucifixion, designed to weaken the victim and maximize suffering, fulfilling prophecies about the suffering servant (e.g., Isaiah 50:6).
"and put him to death"
Following the scourging, Jesus explicitly states His execution. This refers to His crucifixion, a public and humiliating form of capital punishment. This part of the prophecy underscores the ultimate sacrifice Jesus would make, laying down His life for the sins of humanity, a voluntary act of atonement.
"and the third day he shall rise again"
This is the climax and cornerstone of the prophecy. The specificity of "the third day" is crucial, indicating a precise timeframe for His resurrection. This phrase signifies Jesus' triumph over death, validating His divine identity and mission, and forming the bedrock of Christian hope and the promise of eternal life for believers. It transforms the tragedy of His death into the ultimate victory.
Literary Devices
Luke 18:33 is rich in literary devices that amplify its theological significance. The most prominent is Prophecy, as Jesus explicitly foretells future events with remarkable precision, demonstrating His divine knowledge and control over His destiny. This prophecy also functions as Foreshadowing, preparing the audience for the climactic events of the passion narrative that will unfold in Jerusalem. There is an element of Irony present, not explicitly within the verse itself, but in its immediate context where the disciples, despite hearing these clear words, remain spiritually blind to their meaning (Luke 18:34). This highlights a Contrast between Jesus' clear understanding of His redemptive mission and the disciples' earthly expectations. Furthermore, the progression from "scourge" to "put him to death" and then to "rise again" demonstrates a powerful Climax, moving from suffering and death to ultimate triumph, structuring the core narrative of the Gospel message.
Theological and Thematic Connections
Luke 18:33 stands as a profound theological statement, encapsulating the very heart of God's redemptive plan. It reveals that Jesus' suffering, death, and resurrection were not random occurrences but divinely appointed events, meticulously planned and executed according to God's sovereign will. This prophecy underscores the necessity of the atonement, where Jesus, as the sinless Lamb of God, willingly endured the full wrath of God against sin, thereby providing reconciliation between a holy God and sinful humanity. The resurrection, specifically "on the third day," validates Jesus' identity as the Son of God, proves His victory over sin and death, and serves as the ultimate guarantee of future resurrection and eternal life for all who believe. It transforms the apparent defeat of the cross into the glorious triumph of God's saving power.
Reflection and Application
Luke 18:33 offers profound encouragement and challenge for believers today. In a world often marked by suffering, confusion, and seemingly insurmountable obstacles, this verse reminds us that God's plan is sovereign and ultimately leads to triumph, even through the darkest valleys. Just as Jesus knew His path of intense suffering would culminate in glorious resurrection, we are called to trust in God's perfect wisdom, even when our circumstances seem dire or incomprehensible. This passage invites us to embrace a faith that looks beyond immediate pain to the ultimate hope of resurrection and restoration. It reminds us that our trials, when surrendered to God, can be transformed into opportunities for His glory and our growth. The resurrection is not merely a historical event, but a living reality that empowers believers to live with hope, courage, and the assurance of victory over sin and death in their own lives. It calls us to fix our eyes on the complete story of Christ—His suffering, death, and glorious resurrection—as the unwavering foundation of our faith and the wellspring of our hope.
Questions for Reflection
FAQ
Why did the disciples not understand Jesus' clear prophecy of His death and resurrection?
The disciples' misunderstanding, as noted in Luke 18:34, stemmed primarily from their deeply ingrained cultural and theological expectations of the Messiah. They anticipated a conquering king who would liberate Israel from Roman rule and establish an earthly kingdom, not a suffering servant who would die a shameful death. Their minds were fixed on worldly power and immediate glory, making the concept of a crucified Messiah incomprehensible and contradictory to their messianic hopes. Furthermore, God's timing and divine purpose often involve a veil over human understanding until the appointed time, as the Holy Spirit had not yet fully illuminated their minds regarding the necessity of the cross and resurrection.
What is the significance of "the third day" for Jesus' resurrection?
The phrase "the third day" is highly significant, appearing consistently in all four Gospels and the apostolic preaching (1 Corinthians 15:4). Theologically, it points to the fulfillment of Old Testament prophecies (though not always explicitly stating "third day," the pattern of deliverance after a period of distress is present, e.g., Hosea 6:2). Historically, it provides a specific, verifiable timeframe, distinguishing Jesus' resurrection from mere resuscitation or a spiritual metaphor. It also emphasizes the miraculous nature of the event, as it occurred before significant bodily decay would set in, yet after enough time to confirm His death. This precise timing underscores God's perfect plan and power over life and death.
Was the scourging truly necessary if Jesus was going to die anyway?
From a human perspective, the scourging might seem redundant given His impending death. However, from a theological perspective, it was profoundly necessary and part of God's redemptive plan. The scourging fulfilled Old Testament prophecies concerning the suffering servant, particularly Isaiah 53:5, which states, "by his stripes we are healed." This intense physical suffering was part of the atoning work of Christ, bearing the physical consequences of humanity's sin. It demonstrates the depth of His sacrifice and the extent to which He willingly endured the full weight of human depravity and God's righteous judgment against sin, providing comprehensive healing and redemption.
Christ-Centered Fulfillment
Luke 18:33 stands as a powerful testament to the Christ-centered nature of all Scripture and the culmination of God's redemptive plan in Jesus. This prophecy, delivered by Jesus Himself, is not merely a prediction but a declaration of His identity and mission as the promised Messiah. The scourging and death speak to His role as the ultimate Lamb of God, who takes away the sin of the world, whose innocent blood was shed for the remission of sins, fulfilling the requirements of the Old Testament sacrificial system (Hebrews 9:22). His suffering was the means by which humanity's sin debt was paid, demonstrating the depth of God's love and justice. Crucially, the declaration "the third day he shall rise again" is the linchpin of the Gospel message. It signifies Jesus' triumphant victory over sin, death, and the grave, validating His divine claims and establishing Him as the Lord of life. His resurrection is the guarantee of our own justification (Romans 4:25) and the promise of eternal life for all who believe in Him. Thus, Luke 18:33 points directly to Jesus as the suffering, dying, and resurrected Savior, the very essence of the Good News, through whom God's eternal purposes are perfectly fulfilled.